One Land Enters Every Land
The great vows continue, and their scope widens with each one — from the whole range of bodhisattva practice seen under its six characteristics, to every class of being however it comes to be born, to the worlds themselves in all their orientations, upright and inverted alike. Then comes the vow that gives this part its name, and after it a quieter one about working alongside others without envy.
Practice, and Every Class of Being
The fourth vow contains a technical formula that later Huayan thought would build a great deal upon — the six characteristics under which any practice can be regarded. The fifth then leaves formula behind entirely and simply enumerates, without hierarchy, every way a being can exist.
又發大願：『願一切菩薩行廣大無量，不壞不雜，攝諸波羅蜜，淨治諸地，總相、別相、同相、異相、成相、壞相，所有菩薩行皆如實說，教化一切，令其受行，心得增長；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』
And they make a further great vow: 'May every bodhisattva practice be vast and measureless, neither broken nor mixed, gathering in the pāramitās and purifying and preparing the grounds — in their characteristic of totality and of particularity, of sameness and of difference, of formation and of disintegration; may every bodhisattva practice there is be spoken of just as it truly is, teaching and transforming all, causing them to receive it and practice it, so that their minds gain increase; vast as the dharma-realm, ultimate as empty space, throughout all the kalpas to the very end of the future, without ever ceasing.'
又發大願：『願一切眾生界有色、無色、有想、無想、非有想、非無想、卵生、胎生、濕生、化生，三界所繫，入於六趣一切生處，名色所攝，如是等類我皆教化，令入佛法，令永斷一切世間趣，令安住一切智智道；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』
And they make a further great vow: 'Every realm of sentient beings — those with form and those without form, those with perception, those without perception, and those neither with perception nor without it; those born from eggs, born from a womb, born from moisture, and born by transformation; all that are bound within the three realms, that have entered the six destinies and every place of birth, and that are comprised within name-and-form — all such classes as these may I teach and transform, causing them to enter the Buddha's Dharma, causing them to cut off every worldly destiny forever, and causing them to abide securely in the path of all-knowing wisdom itself; vast as the dharma-realm, ultimate as empty space, throughout all the kalpas to the very end of the future, without ever ceasing.'
The six characteristics (總相、別相、同相、異相、成相、壞相) are three pairs, and each pair holds a tension rather than resolving it. A practice is a whole and it is its particulars; those particulars are alike and they differ; together they make something up and taken apart they no longer do. The vow is not to choose the correct member of each pair but to speak of practice under all six, "just as it truly is" — which is to say that none of the six is the whole truth of it.
The fifth vow's list is exhaustive by design, and its ordering is worth noticing. It runs through modes of existence, then modes of birth, then binding, destiny, and finally name-and-form — moving steadily from the most differentiated description toward the barest one. By the end, what all these beings have in common is simply that they are constituted at all.
Worlds, Lands, and Companions
The sixth vow turns to the worlds themselves, and refuses to privilege any orientation among them — resting awry, inverted, or upright are given as equals. The seventh states the mutual entering of lands that the Avataṃsaka returns to again and again. The eighth is the most modest of the five, and perhaps the hardest.
又發大願：『願一切世界廣大無量，麁細亂住、倒住、正住，若入、若行、若去，如帝網差別，十方無量種種不同，智皆明了，現前知見；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』
And they make a further great vow: 'May every world, vast and measureless, coarse or fine, resting awry, resting inverted, or resting upright — whether entered, or traversed, or departed from — differentiated like Indra's net, measureless throughout the ten directions and of every kind and difference, be entirely clear to my wisdom, known and seen directly present before me; vast as the dharma-realm, ultimate as empty space, throughout all the kalpas to the very end of the future, without ever ceasing.'
又發大願：『願一切國土入一國土，一國土入一切國土，無量佛土普皆清淨，光明眾具以為莊嚴，離一切煩惱，成就清淨道，無量智慧眾生充滿其中，普入廣大諸佛境界，隨眾生心而為示現，皆令歡喜；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』
And they make a further great vow: 'May every land enter into one land, and one land enter into every land; may measureless buddha-lands be universally and entirely pure, adorned with radiance and with every furnishing, free of every affliction, accomplishing the pure path, filled throughout with beings of measureless wisdom, universally entering the vast domain of all buddhas, manifesting in accordance with the minds of beings, and causing them all to rejoice; vast as the dharma-realm, ultimate as empty space, throughout all the kalpas to the very end of the future, without ever ceasing.'
又發大願：『願與一切菩薩同一志行，無有怨嫉，集諸善根，一切菩薩平等一緣，常共集會，不相捨離，隨意能現種種佛身，任其自心能知一切如來境界威力智慧，得不退如意神通，遊行一切世界，現形一切眾會，普入一切生處，成就不思議大乘，修菩薩行；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』
And they make a further great vow: 'May I be of one resolve and one practice with every bodhisattva, without enmity or envy, gathering wholesome roots together; may all bodhisattvas be equally of one single object, forever assembling together and never forsaking one another; may I be able at will to manifest every kind of buddha-body, and, according to my own mind, to know the domain, the awesome power, and the wisdom of every tathāgata; may I attain the irreversible spiritual power that goes wherever it wishes, journeying through every world, showing my form in every assembly, universally entering every place of birth, accomplishing the inconceivable Mahāyāna, and cultivating the bodhisattva practice; vast as the dharma-realm, ultimate as empty space, throughout all the kalpas to the very end of the future, without ever ceasing.'
"Resting awry, resting inverted, or resting upright" (亂住、倒住、正住) describes how world-systems sit in space, and the vow's demand is that wisdom see them all with equal clarity. There is no correct way up. A world that appears inverted is inverted only relative to somewhere else, and the vow declines to grant any location that privilege.
The seventh vow's opening is one of the sūtra's signature statements, and its two halves are not the same claim made twice. That every land enters one land is a statement about capacity — the small holding the great. That one land enters every land is a statement about presence — the single thing being everywhere at once. Both are asserted, and neither is offered as the explanation of the other.
The eighth vow is the only one here whose difficulty is social rather than metaphysical. Its second clause, 無有怨嫉 — without enmity or envy — concerns other bodhisattvas, that is, people doing the same work. The vows that ask to know every world and enter every land ask for a great deal; this one asks not to resent a colleague, and places that request in the same list, at the same scale, closing with the same refrain about all the kalpas to the end of the future.
Part 406 Complete
This continues the First Ground of the Ten Grounds chapter. Chapter 26 continues in Part 407 with the ninth and tenth of the great vows — the irreversible wheel, whose body is like the great king of medicine trees, and the vow to attain full awakening in every world without leaving the space of a single hair-tip — after which the sūtra explains that these ten are only the gateway, and that the vow is exhausted only when the realm of beings is exhausted, which is to say never.